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Updated: September 8, 2025
The forest where Huon meets Oberon; and Guy de Lusignan, the good snake-lady; and Parzival finds on the snow the feathers and the drops of blood which throw him into his long day-dream; and Owen discovers the tomb of Merlin; the forest, in short, which extends its interminable glades and serried masses of trunks and arches of green from one end to the other of mediæval poetry.
Readers interested in the legend of the Graal will recall that the Graal is represented as a green stone in the "Parzival" of Von Eschenbach. "Adamantos" is "diamond." Here and in the account of the Monad as the Metropolis of Monogenes, "filled with men of every race and with all the statues of the king," there is a curious parallel to be found to a happening in the life of Saint Theresa.
Possible survival from pre-literary form. Evidence of the Triads. Peredur as Healer. Evolution of theme. Le Dist de l'Erberie. The Fisher King Summary of evidence presented. Need of a 'test' element. To be found in central figure. Mystery of his title. Analysis of variants. Gawain version. Perceval version. Borron alone attempts explanation of title. Parzival. Perlesvaus. Queste.
Self-acting weapons frequent in Medieval Romance. Sir J. G. Frazer's theory holds good. Remarks on method and design of present Studies. The Task of the Hero Essential to determine the original nature of the task imposed upon the hero. Versions examined. The Gawain forms Bleheris, Diu Crone. Perceval versions Gerbert, prose Perceval, Chretien de Troyes, Perlesvaus, Manessier, Peredur, Parzival.
Early in the same century the Arthurian metrical romance became known in Germany, and there assumed a more animated and artistic form in the "Parzival" of Wolfram of Eschenbach, "Tristan und Isolt" of Gottfried of Strasburg, "Erec and Iwein" of Hartmann, and "Wigalois" of Wirnt.
Hatred of Hagen, devotion of Rüdger, passionate piety of Parzival all these are things of which we do not particularly see the how or why; we do not follow the reasons, in event or character, which make these men sacrifice themselves or others, weep, storm, and so forth; nay, even when these reasons are clear from the circumstances, we are not shown the action of the mechanism, we do not see how Brunhilt is wroth, how Chriemhilt is revengeful, how Herzeloid is devoted to Parzival.
In this connection it appears to me that the evidence of the Parzival is of primary importance; the circumstances attending the birth of Feirefis are exactly parallel with those of Morien in both a Christian knight wins the love of a Moorish princess; in both he leaves her before the birth of her son, in the one case with a direct, in the other with a conditional, promise to return, which promise is in neither instance kept; in both the lad, when grown to manhood, sets out to seek his father; in both he apparently makes a practice of fighting with every one whom he meets; in the one version he is brother, in the other son or nephew, to Perceval.
In both cases it is a Lebens-Speise, a Food of Life. This point is especially insisted upon in the Parzival, where the Grail community never become any older than they were on the day they first beheld the Talisman.
It is easy to understand why the hero ceased to be considered Perceval's son the opening lines of the poem describe the situation perfectly; but I do not think it has been sufficiently realised that precisely the same causes which would operate to the suppression of this relationship would equally operate to the suppression of that of the Parzival.
The gentlemen of all periods in history have been so near at least to godliness as is implied in cleanliness. The very first direction in the old German poem of "Tisch-zucht" is to wash before coming to table; and in "Parzival," Gurnamanz specially inculcates on his catechumen the social duty of always thoroughly cleansing himself on laying aside his armor.
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